Thursday, September 24, 2009

My father, Samuel Linton and my Uncle Peter Sutton went to Echo Canyon to guard against Johnson’s Army. They naturally spoke of their sisters, so I concluded that father became acquainted with mother, Ellen Sutton, as they were married in April, 1858. She was previously married to Charles McKetchney who was a glass stainer by trade. They had one child, Sarah Ellen, who lived with grandmother Sutton till she was 10 years old, when she died with diptheria [sic].

[Note: Ellen Sutton (age 21) and Charles McKetchney or McKecknie or McKetchine (age 23) traveled to Utah in the Joseph W. Young Pioneer Company in 1853. The notes indicate that this was called the "Ten Pound Company." The sources for both Ellen and Charles list the Perpetual Emigrating Fund. The sources about this trip across the plains are extensive, and include multiple notes about the Sutton family, including some difficulties they had with animals.]

McKetchney had some dealings with President Brigham Young on which they didn’t agree so he apostacized and went to California threatening to take their baby. Mother has told me how Uncle Peter guarded her till he knew he, McKetchney, had left the country. He begged Mother to go with him, but she told him she could not leave her church and people to follow him. I think she never heard of him any more. Father was a very large, strong man. He had a farm in the old field and could cradle more grain in a day than any other man around Nephi, where they lived and could cut more wood, so I have been told by men who knew him. He had great faith in prayer and the Priesthood which he held. We never had to call a doctor if father administered to us, we got well immediately, no matter what ailed us.

He was called to the “Muddy Mission” down near St. George about 1869 to help develop that country and went with others that had been called, just a few days before Alice was born. Mother pleaded with him not to go till after, but he thought he was called and had to go. Mother came nearly leaving us, but I guess his faith and prayers prevailed as she was spared to live and bear five other children. Three of them died at birth, twin boys and one girl. Mother was a hard worker too. She could take the wool shorn, wash, dry and send it to the machines to be made into rolls; spin it into yarn which was made into skeins. Then gather rabbit brush, steep into tea, dip the skeins in this, then in blue dye to make the different colors for shirts, dresses, etc. Dear mother was a patient sufferer. I wonder that she lived as long as she did. She was 77 when she passed away. She was affable and kind. All loved her who knew her.

When Alice was a year old, Father was helping on the thresher and got his leg in the horse power. It was just mashed. Dr. Bryan set it putting it in a heavy box. Brother Adams made the box from heavy timber. They couldn’t keep the flies out of it. Oh goodness what he must have suffered. Father and John went to work for Mr. R.W. Young in Arizona. Father was quite taken up with that country. He wrote Mother to sell the meadowland and prepare to move. Mother had a good councilor in her eldest brother Uncle Peter, who advised her not to sell and said father might change his mind, which he did, and came home thankful he still had his meadowland. This was a wild grass which they cured for their animals to feed through the winter. They used to take me to tromp the hay as they loaded it. I would ride with John going down but felt safer with father coming back on top of a high load. Roads were not paved then.

Father was very anxious to have his folks join the church. His father died a year after they came to Philadelphia and father left to gather with the Saints, as he has told us. After 20 years he got a letter from his mother through the dead letter office. He began writing trying to convert them. Later he made two trips to visit them, but they were too full of prejudice to talk to him or listen so no more joined the church, but he has had their work done in the Temple which we hope they have learned to accept and appreciate.

Wednesday, September 23, 2009

The 3rd of April, 1854, I left for Utah. We took rail for Pittsburg [sic], and boat from there to Cincinnati, and from there to St. Louis, where I met Horace S. Eldredge. There were five or six boys of us who were good teamsters. We asked him for a job to drive team across the plains. He told us if we would furnish our own gun and blankets, we could have the privilege of driving a team to Utah. I accepted these conditions. I went up the Missouri River to Fort Leavenworth that was the outfitting point at that time. I made the most of my situation. I made myself useful, helping to take care of Church freight. The Church had a large train that year. [This is listed in the Mormon Pioneer Overland Travel database as the Orson Pratt/Ezra T. Benson/Ira Eldredge Company (1854). Samuel Linton is not listed in the company, so after the third part posts tomorrow, I will submit the information for the database.]

A man by the name of Bucklen, a returned missionary was in charge of all the wagons and stuff. He did our cooking, but he went off to buy cattle. This left us to do our own or starve. I went 24 hours before I came down to it. None of the others would, so I had to cook. Our old hand came back. I was put to cut wood to make charcoal for blacksmithing. This, and putting wagons together, and loading up freight, and handling half broke cattle, gave us plenty to do. After the first lot of cattle was delivered, I was put to look after them. I did so, and I did not lose anything but a fancy came that was made a present to Brother Eldredge. It was taken a day or two before we started. There were men driving a herd of high bred cattle through to California. They offered me forty dollars a month and a good outfit to ride if I would go with them, but I made choice to stay with the saints and work for the Church, and I have never regretted it.

I drove a big team, the wagon loaded with sheet iron, mill irons, window glass, and woman and 4 children. I got through all safe although we had a stampede on the road. I heard them coming. I stopped my team and stood in front of the leaders and talked to them. They stood still while they ran past on each side of us. We came into Salt Lake City the third of October, 1854 or 56. I went to work for Heber C. Kimball. He set me to digging post holes and shucking corn. He sent me and a prisoner he was taking care of, to cut fire wood up City Creek. He had three teams hauling two trips a day. He kept them going all right. He called me the Irish Yankee. He thought I would do; when my month was up I quit. Mrs. Kimball wanted to know what was the matter. He asked me if he had not treated me right. I told him yes—and if the boys had not treated me right, and his wife, if she had not treated me right. To all this I said yes. I did not like digging and pick and shovel.

The remainder of the winter I worked for the Church up Big Cottonwood Canyon cutting timber.

In the Spring of 1855 I went to work for Bro. Eldredge, and worked for him until the Fall of 1857.

Then I went out to guard Uncle Sam against Johnson’s Army, who were sent out to annihilate the Mormons, but they found it to be a blessing by them leaving food and things they could use. In the spring of 1858 I worked for Brigham Young doing farming, and helping to move the family to Provo and back to Salt Lake. I stayed with him until the Fall of ‘60, then I moved to Nephi.

I forgot to say in the Fall of 1860, I went out after those late hand-cart companies. Had a very hard time. In the month of September 1858 Bishop Hunter sent me and eight others out to meet Rowly hand-cart company. We met them on Ham’s Fork. They were out of flour. The most pleasant trip I ever recollect having, although I came near to losing my life by a party of soldiers that followed us from Fort Bridger a distance of ten miles. They got in trouble with their Captain who was doing something the soldiers didn’t like. He ordered them out of camp. They went on about a mile to a saloon. They wanted to search every wagon and tent. But I went to them and talked to them quietly. They offered me the whiskey bottle. I said I always wanted to see a man drink out his own bottle first. “Well,” he said, “that is sensible.” By this time we had got round to where the other eight boys were, each one having a six shooter in his belt. I had told them we got along with men in peace, and when we could not get along in that way then we got along the best way we could. The one who was making so much noise showed fight, but one of them picked up a rock and said here is one of the Lord’s biscuits, shut your mouth. They went outside the camp and commenced shooting into the camp. It was dark by this time, and there was no one hurt, but it was a miracle.

You can write the remainder of my life as well as I can. (He stopped short, never could get him at it again). [That last note is from Mary Ann Linton Morgan. She continues writing the history in Part 3.]

Nephi, Utah; May 1908. Samuel Linton, the son of William Linton and Elizabeth Selfridge, born June 27, 1828, in the County of Tyrone, Ireland. My father emigrated to St. Johns, New Brunswick, about 1834 or 1835.

Saint John River, New Brunswick, Canada

When I was 6 or 7 years old I helped father all I could piling brush and light wood such as I could handle. I remained with my father until I was twenty (20), when I went to Philadelphia, with the approbation of my parents. I took passage on a Brigantine loaded with spare timber for New York which I helped to unload. It took us four days. I then took a train for Philadelphia where there was a job waiting for me. I was among strangers, but my friends were very kind to me.

Cemeteries tend to move around a lot in Philadelphia. William started out in a different cemetery, but ended up here. There are a number of other family members also buried in this cemetery. 2005.

The next year, 1849, my sister Sarah Jane came on. She lived with my cousin Robert Selfridge his wife and one child. She lived with them until she married Mathew T. R. Ralston. The next year (1850), the family came on. Father only lived a year after he came to Philadelphia (1851). Five years after my father died (1856) I heard the Gospel of Jesus Christ, and how I came to hear it was this:

There was a great infidel, Joseph Barker of Ohio. He gave out a challenge to any of the ministers of the day to debate with him on the divine authenticity of the Bible, or the being of a God. There was an old gentleman that took him up. They had five nights of a discussion. The Old Presbyterian could do nothing with him. I went every night. This set me to thinking. I made up my mind to go and hear every sect and party that professed faith in the Lord Jesus Christ. In looking over the advertisements in the Daily Ledger to see which of the sects I should visit, I saw the advertisement of the Latter-day Saints which read like this: “Elder Samuel Harrison of the Church of Jesus Christ of Latter-day Saints would preach at ten o’clock on Sunday at 7th and Callow Hill, and he would show that neither Protestant nor Catholic had the true gospel preached to them.” This took my attention. I thought they were the most presumptuous people I had heard of, to style themselves the Church of Jesus Christ of Latter-day Saints. I thought I must go and hear them first. I was there on time.

The corner in Philadelphia where Samuel Linton first heard the gospel preached. It's not much to look at now; there are no original buildings on any of the four intersections. Here's what the area looked like about thirty years later. Here is a bit of history of the branch at Seventh and Callowhill from the point of view of the RLDS. ("Brighamites" means the part of the church that went to Utah under the direction of Brigham Young.)

The people began to gather in. I thought they were the most sociable, happy people I had ever seen. The Elder came in and went up on the stand and gave out a hymn. I thought it, and the prayer, was the most sensible I had ever heard. He preached from the New Testament, and quoted passages of scripture that I had committed to memory in Methodist Sabbath School, but he applied them in such a different light that it bothered me to understand it. I had inquired about these Mormons, and they said they were Old Joe Smith’s followers, that he had dug up a golden Bible, and they didn’t believe our Bible. Well, I thought that if this is the Book of Mormon, it is very like our Bible, and thought I would ask him to let me see his Book of Mormon, but before he sat down he held up the Bible and said this is the Bible translated under King James that I have been preaching from. That was enough for me. I could see they had lied about the people. When meeting was over I was in no hurry to go. There was a man by the name of Luts, a perfect stranger to me. He asked what I thought of the preaching. I told him I had no fault to find. I asked him a great many questions. He answered me satisfactorily. He told me if I would come back in the afternoon, he would lend me a book, which, if I would read, I could learn a great deal about the Gospel. I read it, I was convinced that the Lord had restored the Gospel and the authority to administer the Ordinances thereof, I applied for baptism. They asked me if I had considered the consequences. He asked me if I was ready to have my friends turn against me and have my name cast out as evil, and suffer persecution, and perhaps lay down my life. I considered a moment, and I thought the former-day Saints had to take all these chances, so I told him I was prepared for all this. He said on these conditions you may be baptized. They were about three weeks before they were ready to go. There were quite a few baptized. There was plenty of ice to be moved, so we had a cold bath. We were all right. We took no harm. This was the first of January, 1854.

Photo of Tyrone County, Ireland from www.flickr.com/photos/deviant-87/1998085204/. Photo of St. John River, St. Johns, New Brunswick from www.flickr.com/photos/greencolander/15548027/. Photo of Philadelphia taken in May 2009. Photos of the Linton graves in Philadelphia taken in July 2005. Photo of Samuel and Ellen from lintonfamily.org.

Friday, September 18, 2009

The new year of 1885 commenced in peace. President Morgan visited the Mission, leaving Elder Roberts home for a much needed rest. During January a company of Saints was made up to leave for the west next month.

In February a circular letter was issued to the Elders, containing general information and counsel, putting special stress upon the propriety of keeping away from protracted meetings, as there was a tendency with them to incite mob violence.

A company of Saints met at Chattanooga on the 19th and made a safe journey to Zion.

In Putnam county, Tennessee, Elders J.F. Miller and George Wilson were engaged in aiding some Saints to prepare for emigration. On the night of the 14th, while Elder Wilson was alone, he was rudely disturbed by a large mob of men, who came to the door and wanted to see the "Mormon Elders." Elder Wilson boldly faced them, though he knew by their conduct that they were determined to do some devilish deed. They inquired for Elder Miller; failing to determine his whereabouts, a number of the gang went in search of him, while the remainder took Elder Wilson into the woods, where they discussed what to do with him.

While engaged in parleying a pistol was accidentally discharged by one of the mob, the ball taking effect in the leg of another, a bailiff, quite seriously wounding him. After caring for the wounded mobber the lawless ruffians secured the Elder fast and administered twenty lashes upon his back. After turning him loose they demanded that he should leave the state within thirty days.

Elder Miller narrowly escaped being whipped. When he was returning to Brother Rutledge's he passed near the mob, but by the bravery of Sisters Rutledge and Lambert he was met by them in the woods and warned of the danger, for the mob were still hunting for him. He immediately sought safety and escaped the wrath of the mobocrats.

Elder Wilson was not seriously injured by the blows he had received, and in a short time was able to join Elder Miller. The names of these mobbers were never learned, but their inhuman actions will never be forgotten by the brethren and their friends.

Jonathan Golden Kimball

Early in March President Morgan returned from taking some Saints to Utah; Elder J.G. Kimball was released to return home soon after. The only other thing of importance during this month was in procuring some printing from Mr. Frank MacGowan, of Chattanooga, the first done in the South.

In April President Morgan was compelled to return home because of death in his family. [Two-year-old Flora Morgan died on April 1, 1885.] He came back to the Mission the same month, bringing with him ten Elders. Towards the close of the month a large amount of literature was sent into the field. Nothing of importance happened at all until the next month, when more trouble was had in East Tennessee.

Thursday, September 17, 2009

George Edmond Miles was born in the Parish of Surrey, St. Mary, London, England, December 9th, 1866, and lived in London until 1878. Then his half brother, John H. Miles, a Mormon convert, upon returning to St. George, Utah, brought George and the rest of his family with him. His mother, two brothers, and a sister came. His father died in England, leaving a small fortune to John, the oldest son, a half-brother to George.

In St. George, he worked at various jobs for a year. Then worked for A.W. Ivins for a year, for which he was paid $125.00 in Canaan script 1. He hauled wood, hay and bullion to Milford; hauled supplies to Silver Reef, a booming mining town twenty miles from St. George. He worked on a ranch near the Silver Reef for another year, then got work with Wooley, Lund and Judd, at Reef, driving a delivery wagon, hauling supplies, etc. He drove the mail to Toquerville for four years.

Next he worked in the Wooley, Lund and Judd store at the Reef for seven years. Then he attended school in St. George. Next, worked for awhile for E.B. Snow Sr. He went to school again, attending the Stake Academy at St. George, and later attended the University of Utah one winter. Then went back to the Reef, and worked a few months in the Assay office.

Next he taught school at Leeds, Utah, during the winter of 1894-5.

He was about twenty-seven years of age when he was asked to take a Sunday School course at B.Y. U. He did this, later relaying the information to a class of Stake workers at St. George.

He had been baptized into the L.D.S. Church in England, but had taken no interest in religion until his marriage. Then he made up his mind to get into the Church in earnest, which he did, and has remained a faithful worker.

He next worked in Wooley, Lund and Judd store in St. George for some time. His next work was at the Cotton Factory at Washington, Utah. Then he combined with his brother Henry, and they ran a store at Delamar, Nevada.

George E. Miles was married to Victoria Josephine Jarvis in the St. George Temple, June 30th, 1895. He had met her while doing the Sunday School work.

While he was at Delamar he was called to go on a Mission to the Southern States. He left in August 1895 and returned March 1899. While he was gone his first son was born.

He became Stake Superintendant [sic] of the Sunday Schools and served in that position for seventeen years. He often had to travel a distance of 500 miles in a buggy, to visit the Sunday Schools of the large St. George Stake each year.

He worked in the St. George Co-op Store, and hired a man to run his farms which he owned in the Washington field area. Later, did the farming himself with the help of his sons. In 1907 he managed the James Andrus store for two years.

He taught in the Woodward school at St. George from 1909 until 1912. He farmed again until 1916, when he became City Clerk and Stake Clerk. He held these book-keeping positions for eighteen years, then held the Stake Clerk position until 1935. Also served as City Treasurer for awhile. He was Juvenile Judge from 1921 until 1930. He often audited the County books during this time.

He taught Parents Class in Sunday School for ten years. Was teacher of High Priests for some time. He has done Ward Teaching all his life since becoming active in the Church, and is still busy; is a Patriarch in St. George Stake, serving in that office for eleven years. (1953)Brother Miles has been a full tithe-payer since he started to do Church work, and in addition has always donated liberally to all Church funds and to schools, and all worth-while causes. He has been an Ordinance worker in the St. George Temple for the last ten years, and is still working there. Is now in his 89th year. (1955)

1 There is a single reference to "Canaan script" on the internet. It is in a biography of John Macfarlane (Macfarlane, L. W. Yours Sincerely, John M. Macfarlane. Salt Lake City, Utah: L.W. Macfarlane, 1980) and the book is not available online, so I can't see the context, but it is in the sentence "received in pay Tithing Script and Canaan Script, little more than enough to feed the family. Charles W. Seegmiller was the commissary. It was his responsibility to somehow find the food for the men."

Wednesday, September 16, 2009

Victoria Josephine Jarvis, tenth child of George and Ann Prior Jarvis, was born at St. George, Washington County, Utah, April 21st, 1866.

She attended all the schools available, while very young — then began teaching at the age of fifteen years. She taught school for seventeen years, and was one of the finest teachers of that time.

On June 30th, 1895, she married George Edmond Miles, in the St. George Temple. To them seven children were born — the youngest passed away in infancy.

Mother was always a willing and very capable Church worker. During all the years when her health permitted, she was working in some Church organization. She was a Sunday School teacher for many years and also taught some in Primary.

She was Councilor in the Stake Y.L.M.I.A. for six years, and then was President of the Stake Y.L.M.I.A. for two years. She served as Stake Secretary of the Primary for fifteen years. In 1913 she was chosen as Stake Secretary of the Genealogical work. In 1915 she was chosen as first Councilor in the Stake Relief Society. She was set apart as Relief Society President by Apostle Melvin J. Ballard, March 14th, 1920, and very successfully held that position until she resigned in September 1933.

In addition to Church work, she acted as Washington County War Historian, after World War I. She received high praise from State Officials for the very excellent work that she did.

She gave many talks before High School and College groups, and was honored by all who knew her, as a brilliant and capable woman.

Mother was in very deed an ideal woman, — a wonderful, loving wife and mother, a devout and faithful Church-worker, whose life was an inspiration to us all. She passed away May 5th, 1941, at the age of 75.

Tuesday, September 15, 2009

In the midst of presenting the history of the Southern States Mission during the period of intense persecution and danger to the members and missionaries in the post-war period, I would like to pause and share an excerpt from an 1842 letter from Joseph Smith to John Wentworth, the editor of the Chicago Democrat. When you consider that the church has many temples and stakes in the area covered by the historical Southern States Mission, none of the mobs or persecutions of the time stopped the work from progressing. Here is the quote:

Persecution has not stopped the progress of truth, but has only added fuel to the flame, it has spread with increasing rapidity, proud of the cause which they have espoused and conscious of their innocence and of the truth of their system amidst calumny and reproach have the elders of this church gone forth, and planted the gospel in almost every state in the Union; it has penetrated our cities, it has spread over our villages, and has caused thousands of our intelligent, noble, and patriotic citizens to obey its divine mandates, and be governed by its sacred truths....

Our missionaries are going forth to different nations, and in Germany, Palestine, New Holland, the East Indies, and other places, the standard of truth has been erected: no unhallowed hand can stop the work from progressing, persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished and the great Jehovah shall say the work is done.

(Times and Seasons, March 1, 1842.)

Photo of Joseph Smith statue in Nauvoo from www.flickr.com/photos/quinnanya/3783951906/.

As a whole the work was more peaceful in October. In two or three places turbulent feelings were existing toward the Elders and their friends. This was more especially true touching the sentiments of those of Lewis county in the vicinity of Cane Creek. Threats were continually being made against the people who had befriended the Elders in the recent trouble. This feeling of animosity became so intense that it was deemed wisdom for Mr. Garrett, his family and several others, to leave that locality and settle elsewhere, so as to escape the ungodly actions of a few murderous ruffians.

To leave meant to sacrifice nearly all their worldly goods. They could not take much with them, and their enemies would not pay half the actual value of the land and utensils.

Thus, through having loved men of God, they were forced to dispossess themselves of their homes, forsake the land of their nativity and, though innocent of any crime, to flee for safety into a stranger's land.

Another part where disorder was felt was near Baird's Mills, Wilson county, Tenn. In this vicinity mobs resorted to the garb of ku-klux and called at the home of a brother and threatened the Mormons with death if they did not leave the state. Some two days after, when Elder Partridge was there, the mob called again and asked for the Elder to come out; he went out to them, and, when in their midst, found himself confronted with guns and pistols. They tried to induce him to deny the Gospel and, when they failed in this, to get him to promise to leave the state, but all to no effect. Enraged at this the mob specified a time in which the Elder should leave, and if he had not taken the warning by then, death would result. Every indication pointed to the fulfillment of this threat and, not desiring to endanger himself needlessly, he acquiesced to the demands of the ruffians by leaving before the expiration of the time allotted.

On the 30th, Elder Kimball, with Bro. J.M. Lancaster, went to Cane Creek where the latter lived, and made arrangements for those who had not left that vicinity, to go to Colorado with the November company.

On the 13th of November quite a large company of Saints, under the care of Elder B.H. Roberts left for Utah and Colorado, where they arrived in safety.

During the absence of Elder Roberts, Elder J.G. Kimball again held the responsibility of the Mission. In November all was quiet. A heated Presidential campaign was on and this neutralized the excitement of the people.

The affairs of the Mission continued quiet through December. Meetings were held without molestation and with very few threats.

Early in the month Elders Morgan and Roberts addressed a letter to President Wilford Woodruff, giving a brief account of the situation in the Mission, the nature and character of the work being accomplished, and the opposition encountered; asking the wishes of the brethren in authority relative to the continuation of the Mission work.

This was duly submitted to the authorities and a reply soon received. The views expressed were that, although much opposition was being felt, still there was no reason for discontinuing the work. References [sic] was made to the fact that many had not heard the Gospel and, although we had done out duty to the others of the south, those must be reached. Advice was given that all the brethren be cautioned to move conservatively in their work and to avoid all trouble. "When they persecute you in one city, flee into another," was the instruction relative to the subject. This communication was signed by Presidents John Taylor and George Q. Cannon.

Letters were accordingly written to all conference presidents instructing them to open up new fields and encourage Elders in the work. Thus the work ended for 1884.

The picture of the cabin in Anderson County, Tennessee, from www.flickr.com/photos/21734563@N04/2178917397/ The man who posted the picture included extensive notes about the people and objects in the picture. The picture of the iris and millstone in Bairds Mill, Tennessee, from www.flickr.com/photos/chenoweth/2452369384/. The picture of winter in Tennessee from www.flickr.com/photos/sminor/387003576/.

Monday, September 14, 2009

The long session of persecution fraught with great violence by mobs, was not at a close by any means. Throughout the mission mobs were organized to break up the meetings of the Elders and to run them out of the states. In East Tennessee Elders were shot at by negroes [sic] who, no doubt, were hired by others for that despicable purpose.

Elder J.J. Fuller reported that on Saturday and Sunday, August 9th and 10th, he and several other Elders held meetings on Wolf Creek in Alabama. The Sunday following the 8th, these same brethren held meetings in the neighborhood of Shoal Creek in Lawrence county, Tenn. Many people were present and some were baptized. This aroused the hatred of the people of the country, so threats were made to tar and feathering [sic] the Elders.

Elder Fuller wrote further in regards to this threatening. It developed that they were not idle threats, but were carried into effect, though not in that especial manner. He and Elder Woodbury were stopping at Brother Jenkins [sic], and after they had lain down for the night, they were rudely awakened and Brother Jenkins seized by a band of mobocrats. Several members of the gang came up to the bed the brethren were occupying and ordered them outside. The Elders remonstrated, but to no effect. They were asked to dress and come along with the mob. A gun was fired from without, to terrify the women of the house. At this Elder Woodbury jumped through an open back window and, having his hat on, leisurely walked through the crowd to a place of safety without being molested.

Elder Fuller did not succeed so well. Five of the mob took hold of him and dragged him a half mile into the adjoining woods. There two more mobbers joined them. Two of the men then cut persimmon sprouts, and standing one on each side of the Elder, unmercifully gave him thirty lashes, both striking at the same time. No serious injury resulted from this cruel treatment, but the women of the house were badly frightened and, having been sick previously, the scare nearly cost Sister Jenkins her life. Elder Fuller returned to the house about one o'clock that night, where he met Elder Woodbury and they laid their hands upon Sister Jenkins and she was almost immediately restored to health.

On account of the great persecution the brethren at the office counseled the Elders to be wise and discreet in moving among the people, as the excitement throughout the mission was great.

A Sunday school in Lawrence county, Tenn., had to be abandoned because of threats. Absurd stories were circulated in counties of Mississippi about the Elders placing poison on trees, gate posts and other places about the country, to poison the people by inhalation. However crude this might be, it was firmly believed in by many and caused great passion among the ignorant and superstitious. In this manner the persecutions were kept at a fever-heat, even when reasonable minded men could have spoken a few words and all would have been avoided.

Threats were made in several states, some of which were carried out while others died on the lips of those who threatened. Mob violence ran rampant the whole month of August, leading citizens degrading themselves by forgetting the duties of citizenship and the rights of others. "We are going to be rid of you," seemed the cry, the country over. The tumult was great. The farmer forgot his crops to attend meetings to organize against the "Mormons." Ministers left their avocations to lead bloodthirsty men against two or three humble men who chanced to be in their communities with the message of "Peace on Earth, good will towards men." Politicians seized the opportunities for a pretext of election and hurled stones to please the rabble.

Such an order as this was given by leading citizens of York county, S.C.: "Now, therefore, these presents are to civily and peacefully request and command you to vacate the state and to return no more among us; and you are hereby allowed five days to obey this order, to peacefully absent yourselves from the state without hurt or molestation, but if you are found within the limits of the state after the expiration of that time you may charge the consequences to disobedience to this order. We are going to be rid of you." Signed: Clingham Martin, Wm. Rithcart, Wm. Sarruthers, Charles Harrison, Paul Harrison, Alexander Millan and Clarence Colton.

Such a sentiment is an extract from a document delivered to two men who were practically friendless among a whole county whose passions were being appealed to by such men and such injustice. A travesty indeed, upon boasted justice.

September was not such a stormy month for persecutions. President Roberts left the mission for Colorado, where he met President Morgan on the 5th. Elder J.G. [Golden] Kimball had charge while the others were away.

A wave of sickness passed over the whole mission during the early part of the month and many Elders were quite serious for some time.

The Elders of South Carolina were to meet on the 6th and 7th for council meeting, but, owing to the state of affairs, it was decided that the meeting be postponed. By chance six Elders met, however, near King's Mountain and counseled together as to affairs in general. It was decided to move cautiously so as to avoid all difficulties.

On the 14th and 15th the North Carolina Elders held conference at Pilot Mountain, Stokes county; they had splendid meetings. On the 27th and 28th the Virginia conference met in Amherst county. Favorable reports were made as to the general conditions of the conference. Several changes were made, releases and appointment in the presidency, taking place. The whole month of September was peaceful, after the storms of August.

Picture of the persimmon branch from www.flickr.com/photos/jlmphotography/3492411722/. Photo of Lawrence County, Tennessee, from www.flickr.com/photos/londonlooks/3488299672/. Photo of Pilot Mountain, South Carolina, from www.flickr.com/photos/skrobotic/21197208/.

Wednesday, September 9, 2009

John Morgan had a brother named James, eight years younger. In a letter to his mother, John asked about his brother and said, "[Jimmie] is a good boy and has the go aheaditiveness about him to make a man of himself one that will make his mark." That's about all we know about him.

James Morgan is a fairly common name. But, according to the 1880 census and other sources, there were just a few James Morgans born about 1850 (1848-1852) in Indiana. Of all those James Morgans, I can only find one with both parents born in Kentucky.

And ... [drum roll] ...

... he shows up in the 1880 census living in Manassa, Conejos, Colorado.

This brings up many questions. Is this really John Morgan’s brother? Why was he in Colorado? Did he join the church? Did he stay in Colorado? Will I ever be able to forgive the federal government which let the 1890 census go up in flames?

There are undoubtedly places I could look to find more information, but I can’t find any more answers in a reasonable amount of time in a search of the sources available online. He wasn't buried in Manassa. He doesn't show up in the usual locations for looking up church records. (Such as Old Family Search.)

James actually shows up twice in the 1880 United States Census. The first time living with his wife and child, the second time in a boardinghouse. Here are the entries with all the extraneous data such as page numbers removed:

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It's always wonderful to hear from relatives and friends, close or distant. This blog is an ongoing collaborative project, so if you have questions, memories or reminiscences, corrections, requests to use material, or additional pictures, documents, or histories to share, please leave a comment. We can't always see contact information in comments, so you can also contact Amy at amy ancestor files (that's all one word) at gmail dot com.

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It is good to look to the past to gain appreciation for the present and perspective for the future. It is good to look on the virtues of those who have gone before, to gain strength for whatever lies ahead. It is good to reflect on the work of those who labored so hard and gained so little in this world, but out of whose dreams and early plans, so well nurtured, has come a great harvest of which we are the beneficiaries. —Gordon B. Hinckley...